The Assyrians are the indigenous people of Mesopotamia and have a
history spanning over 6700 years. Today, the Assyrians are the descendants of the ancient
Assyrian empire and one of the earliest civilizations emerging in Mesopotamia. Although
the Assyrian empire ended in 612 B.C., history is replete with recorded details of the
continuous persistence of the Assyrian people till the present time. Assyrian civilization
at one time incorporated the entire Near East most notably the area of the Fertile
Crescent.

The heartland of Assyria lies in present day northern Iraq,
northeastern Syria, southeastern Turkey, and northwestern Iran. The remains of the ancient
capital of Assyria, Nineveh, lie next to Mosul in northern Iraq. Until earlier this
century prior to the Assyrian Holocaust of 1915, the major Assyrian communities still
inhabited the areas of Tur Abdin and Hakkari in southeastern Turkey, Jazira in
northeastern Syria, Urmi in northwestern Iran, and Mosul in northern Iraq as they had for
thousands of years.

The worlds 4.5 million Assyrians are currently dispersed
with members of the Diaspora comprising nearly one-third of the population. Most of the
Assyrians in the Diaspora live in North America, Europe and Australia with nearly 350,000
residing in the United States of America. The remaining Assyrians reside primarily in Iraq
and Syria and to a lesser extent in Iran, Lebanon, and Turkey.

The Assyrians are not to be confused with Syrians even though
some Syrian citizens are Assyrian. Although the name of Syria is directly derived from
Assyria and Syria was an integral part of Assyrian civilization, most of the people of
Syria currently maintain a separate Arab identity. Moreover, the Assyrians are not Arabs
but rather have maintained a continuous and separate ethnic identity, language, culture,
and religion that predates the Arabization of the Near East. In addition, unlike the Arabs
who did not enter the region until the seventh century A.D., the Assyrians are the
indigenous people of Mesopotamia. Until today, the Assyrians speak a distinct Assyrian
language (called Syriac or Aramaic by some scholars), the language spoken by Jesus Christ.
As a Semitic language, the Assyrian language is related to Hebrew and Arabic but predates
both. In addition, whereas most Arabs are Muslim, Assyrians are essentially Christian.

The Assyrians were among the first to accept Christianity in the
first century A.D. through the Apostle St. Thomas. Despite the subsequent Islamic conquest
of the region in the seventh century A.D., the Assyrian Church of the East flourished and
its adherents at one time numbered in the tens of millions. Assyrian missionary zeal was
unmatched and led to the first Christian missions to China, Japan, and the Philippines.
The Church of the East stele in Ian, China bears testament to a thriving Assyrian
Christian Church as early as in the seventh century A.D.

Early on, the Assyrian Church divided into two ancient branches,
the Syrian Orthodox Church and the Church of the East. Over time, divisions within these
Assyrian Churches led to the establishment of the Chaldean Church (Uniate Catholic),
Syrian Catholic Church, and Maronite Church. Persistent persecution under Islamic
occupation led to the migration of still greater numbers of Assyrian Christians into the
Christian autonomous areas of Mount Lebanon as well. With the arrival of Western
Protestant missionaries into Mesopotamia, especially since the nineteenth century, several
smaller congregations of Assyrian Protestants arose as well.

A direct consequence of Assyrian adherence to the Christian faith
and their missionary enterprise has been persecution, massacres, and ethnic cleansing by
various waves of non-Christian neighbors which ultimately led to a decimation of the
Assyrian Christian population. Most recently and tragically, Great Britain invited the
Assyrians as an ally in World War One. The autonomous Assyrians were drawn into the
conflict following successive massacres against the civilian population by forces of the
Ottoman Empire consisting of Turks and Kurds. Although many geopolitical and economic
factors were involved in provoking the attacks against the Assyrian, a jihad or holy war
was declared and served as the rallying cry and vehicle for marauding Turks, Kurds, and
Persians. Although the Muslim holy war against the Armenians is perhaps better known, over
three-fourths, or 750,000 Assyrians Christians were also killed between 1915-1918 during
the Assyrian Holocaust.

The conflict and subsequent Assyrian Holocaust led to the
decimation and dispersal of the Assyrians. Those Assyrians who survived the Holocaust were
driven out of their ancestral homeland in Turkish Mesopotamia primarily toward the area of
Mosul Vilayet in Iraq, Jazira in Syria, and the Urmi plains of Iran where large Assyrian
populations already lived. The massacres of 1915 followed the Assyrians to these areas as
well, prompting an exodus of many more Assyrians to other countries and continents.

The Assyrian Holocaust of 1915 is the turning point in the modern
history of the Assyrian Christians precisely because it is the single event that led to
the dispersal of the surviving community into small, weak, and destitute communities. Most
Assyrians in the Diaspora today can trace their emigration from the Middle East to the
Assyrian Holocaust of 1915. Many who fled from their original homes into other Middle
Eastern countries subsequently, just one generation later, once more emigrated to the
West. Thus, many Assyrian families in the West today have experienced transfer to a new
country for three successive generations-beginning, for instance, from Turkey to Iraq and
then to the United States.

On account of the Assyrians siding with the victorious Allies
during World War One, Great Britain had promised the Assyrians autonomy, independence, and
a homeland. The Assyrian question was addressed during postwar deliberations at the League
of Nations. However, with the termination of the British Mandate in Iraq, the unresolved
status of the Assyrians was relinquished to the Iraqi government with certain minority
guarantees specifically concerning freedom of religious, cultural, and linguistic
expression.

IRAQ

Many of the Assyrians surviving the Holocaust had been gathered
in refugee camps in Iraq pending final resettlement in an autonomous Assyrian homeland. In
1933, however, the Iraqi government declared an ultimatum giving the Assyrians one of two
choices: either to be resettled in small populations dispersed amongst larger Muslim
populations that had recently been violently antagonistic or to leave Iraq entirely. Some
Assyrians chose to leave to neighboring Syria and so notified the Iraqi government of
their intention. In response, the Iraqi government dispatched the Iraqi army to attack the
Assyrians fleeing into Syria. In their subsequent defeat, the retreating Iraqi army
massacred over 3000 Assyrian civilians in Simele and other surrounding towns in August of
1933. Upon his return to Baghdad, the commanding officer ordering the massacre was hailed
as a conquering hero. Thus, the first official military campaign of the Iraqi army served
as the newly independent governments final solution to the Assyrian question. The
demoralized Assyrian refugee population in Iraq was thereby resettled in dispersed
villages while the other surviving isolated communities languished in the areas of Tur
Abdin, Turkey; Jazira, Syria; and Urmi, Iran.

An Unrecognized Minority

In Iraq, Assyrians have not been recognized as a distinct
minority but rather as a religious minority. Thus, in the north the various Kurdish groups
refer to the Assyrians as Kurdish Christians whereas elsewhere in the country they are
considered Arabs. In the official Iraqi Census of 1977 and 1987, Assyrians were not
allowed to describe themselves as Assyrian. Those Assyrians willing to participate in the
census were obliged to refer to themselves as either Arabs or Kurds.

At the same time some Assyrians are not considered full citizens
of the country. In 1992-93 all Assyrian teachers and professors who had previous Ottoman
nationality were forced to retire. One family was deported to Istanbul, Turkey. During the
Iran-Iraq war, some Assyrians whose families originated from Assyrian villages in Iran
were similarly discriminated against.

Religious Persecution and Regulation

The government of Iraq regulates religious affairs through a
separate Ministry of Religious Affairs. All Churches are subject to decisions at this
ministerial level. No new Churches may be built or old Churches repaired without direct
approval of the Ministry. No printing of prayer books is allowed without the permission of
the Ministry. The Ministry must be notified of any movements or transfers of priests
within or outside of the country. Any religious, social or educational program needs to be
reviewed and approved by the Ministry.

Although some clergy have steadfastly refused, the government
pays the salaries of some of the clergy. Priests and deacons are still required to serve
in the military and cannot be excused as conscientious objectors. By having such
regulatory and oversight powers, the government exercises considerable direct and indirect
influence and interference in the Church institutions.

In Iraq, the official state religion is Islam. As is common in
much of the region, apostasy laws discriminate against Assyrians. A Christian Assyrian is
allowed to convert to Islam whereas a Muslim is not allowed to convert to Christianity.
Moreover, an Assyrian Christian who marries a Muslim is obliged under law to convert to
Islam. If he refuses he may be imprisoned until such time that he agrees to convert. All
children from such marriages are necessarily raised Muslim. Any Muslim considering
conversion to Christianity must consider the risk to his or her physical well-being or
life. Any Muslim killing an apostate is reassured that he will receive a lenient sentence
if any at all. With conversion to Islam, Assyrians are thereafter considered Arabs and are
no longer considered Assyrians.

Political Persecution and Executions

Numerous human rights organizations including Amnesty
International and Human Rights Watch as well as the US State Department and the United
Nations (UN) have extensively documented human rights abuses against Assyrians as well as
other communities within Iraq. In Iraq, Assyrians perceived as espousing Assyrian causes
are treated harshly. On March 2, 1985, Yousip Zaibari, Youbert Shlemon, and Youkhana
Jajjo, all members of the Assyrian Democratic Movement (ADM) were executed in Iraq for
promoting Assyrian ideals. The executions served notice to the Assyrian community at large
regarding the lack of tolerance towards a proactive Assyrian awareness.

In 1984, 20 Assyrians belonging to the ADM were incarcerated in
Iraq. Two years later 16 were released. In 1995, another 4 were released. Another Assyrian
member of the ADM, Dinkha Gewargis, was arrested in Dohuk in 1991 and has since
Adisappeared. Inquiries regarding his whereabouts and well-being have not been answered by
the government. The former prisoners have reported physical and psychological
mistreatment.

Amnesty International in their 1997 Report on Iraq stated that
APhysical and psychological torture and ill-treatment of detainees and prisoners remained
widespread (in Iraq). Methods of torture reported included beatings, electric shocks to
the tongue and genitals, suspension from a rotating fan, burning the skin using heated
metal implements or sulphuric acid, and rape. Some prisoners were said to have ben flogged
before their release.

Assassinations against Assyrian leaders have been documented by
international human rights and Assyrian organizations in northern Iraq as well. One of the
most notable killings involved Francis Shabo, an Assyrian member of the Parliament of
North Iraq. Mr. Shabo was born in 1951 in Mangesh, Dohuk, and was married with four
children. Mr. Shabo was a member of the Chaldean Catholic Church and an active member of
the ADM. He was elected to the Parliament in May, 1992 and served as a member of the
National Assemblys Economic Committee.

As far as the Assyrian community in concerned, his most important
role remained the adjudication of expropriation of Assyrian lands at the hands of the
Kurds in northern Iraq. Many of the expropriated villages were in the area of Bahdinan
from which Assyrians had earlier been evicted by government forces. Kurds subsequently
resettled the villages illegally and have not allowed Assyrians to resettle their lands.
Mr. Shabo was shot dead on his way home in Dohuk on May 31,1993. The local Kurdish
authorities did not apprehend any suspects or commission an investigation.

Amnesty International inquired into Mr. Shabos
assassination. Amnesty International stated that Athe organization had received the names
of people said to be linked to the KDPs First Liq who were allegedly responsible for
the killings. However, none of the suspects were apprehended or questioned by Mr. Mahsoud
Barzanis party.

Mr. Lazar Mikho Hanna also known as Abu Nasir was an Assyrian
Christian born in Mangesh in 1933. He was a member of the Iraqi Communist Partys
Central Committee for Northern Iraq. He was also a member of a committee responsible for
the Iraqi Kurdistan Front. According to Amnesty International and Assyrian sources in
northern Iraq, he was shot and killed on June 14, 1993 near his home in the KDP stronghold
of Dohuk. No suspects were brought to justice and no investigation was commissioned.

Amnesty Internationals February, 1995 report on northern
Iraq concluded that AThe security apparatus of the KDP, Rekkhistine Taybeti, and that of
the PUK (Patriotic Union of Kurdistan), Dezgay Zanyari, are said to have units akin to
assassination squads, whose members receive orders from senior party officials. There is
also widespread conviction that such unlawful and deliberate killings could not have been
perpetrated without the knowledge, consent or acquiescence of the leaders of these two
parties, to whom the security and intelligence apparatuses are ultimately responsible. The
names of individuals alleged to be members of assassination squads within the KDP and PUK
have been submitted to Amnesty International, including by officials of both parties who
supplied information about the others security and intelligence activities. Amnesty
International also disclosed Adetails of extensive surveillance operations of named
individuals, as well as references to killings and attempted killings by the Islamic
Movement of Kurdistan (IMIK).

The assassination attempts have continued. Most recently, Franso
Harriri was the target of an assassination attempt. In a press release, the KDP announced
that at 8:10 a.m. on February 23, 1997, Mr. Franso Harriri survived an assassination
attempt. Mr. Franso Harriri is an Assyrian from northern Iraq and is the governor of the
province of Arbil. The attack reportedly took place during Mr. Harriris trip to the
provincial headquarters in Arbil. Although Mr. Harriri survived the attack, two of his
bodyguards as well as five civilian bystanders were reportedly wounded.

According to the KDP, their investigation pointed to involvement
by the PUK. Specifically, the KDP accused Mr. Kosrat Rasool, allegedly a PUK political
officer, of masterminding the attack. The KDP further suggested that the motivation behind
Mr. Rasools assassination attempt may have been the intentional disruption of the
recent Ankara conference and ongoing peace negotiations in northern Iraq between the two
warring Kurdish groups.

Attacks Against Assyrian Civilians

Recent attacks against Assyrian civilians by Kurds in northern
Iraq and by others elsewhere in the country have recently increased. Almost without
exception, Assyrians have no recourse to seek justice within the countrys legal
institutions. The lack of a credible threat of reprimand or just involvement by authority
in northern Iraq and in the government controlled portion of Iraq has fostered an
environment of enhanced violence against Assyrians.

According to the Assyrian International News Agency (AINA), on
May 23, 1997, Kamal Kiriakos Ablahad, an Assyrian, was shot and killed in Baghdad, Iraq.
Mr. Ablahad was employed at the residence of Jamal Al-Tikriti, the son-in-law of the Iraqi
President. Following the shooting, Mr. Ablahad was immediately rushed to the hospital
where he was declared dead. The medical examiners report declared the death a
suicide. Examination of the body revealed a single gunshot to the head as the cause of
death. However, Mr. Ablahads right index and middle fingers were shot off as a
consequence of the shooting. Mr. Ablahads kidneys were immediately removed as donor
organs for transplantation.

Since the gunshot involved Mr. Ablahads right fingers and
head, members of the Assyrian community in Iraq have suggested that Mr. Ablahad was in
fact killed in execution fashion and that prior to being shot, he had raised his right
hand in an attempt to shield his head and face from the gunshot. Since access to medical
care has greatly deteriorated following the UN embargo against Iraq, it has been reported
that the motivation for the killing was in fact to obtain kidneys for organ
transplantation possibly for someone in the Al-Tikriti household.

The Arabic language newspaper Al-Hayat reported on July 25,1997
that Uday, the son of Iraqi leader Saddam Hussein, had shot and killed an Assyrian girl
earlier in June, 1997. The Assyrian girl, Asil Salman Mansour, was last seen walking home
within the predominantly Christian Doura district of Baghdad. Witnesses reported that the
girl was stopped by a Apresidential vehicle and was forced into the vehicle by Udays
bodyguards. Ms. Mansour was taken to the Presidential complex at al Jadiriya. According to
the news report, Uday attempted to rape the girl but failed. In a subsequent fit of rage,
he shot and killed the girl. Reportedly, Uday has become embittered, depressed and even
more easily angered since the failed assassination attempt on his life and his subsequent
paralysis.

Following the girls murder, Uday ordered the payment of
seven hundred dollars, an Oldsmobile automobile, and a fifty dollar monthly stipend to the
family as compensation for the loss of their daughter. The grief-stricken Assyrian family
has been ordered not to report the incident; they have accepted the gesture out of fear of
further reprisals by the government.

Also according to AINA, on the morning of July 27, 1997, three
armed men entered the home of Polus Younan, a 62 year old Assyrian member of the Chaldean
Catholic Church. Mr. Younan was originally born in Habbania but lived in the Neiya
wbayna section of Baghdad with his wife Medina Shmoel and their 16 year old
son Mattai. Ms. Medina Shmoel survived the attack and reported her account to the police.
She witnessed the repeated stabbing of her husband in the back with a large knife until
the blade of the knife protruded through Mr. Younans chest. Upon dying, Mr. Younan
was rolled into sheets by one assailant as the other two attackers turned their attention
to Ms. Shmoel. The attackers struck Ms. Shmoel with the butt end of their rifles until
most of her teeth were broken. Throughout the attack, the assailants demanded information
regarding the familys money and savings. The attackers then slashed Ms.
Shmoels son Mattai in order to obtain more information. Since the boy is deaf and
mute, he was unable to answer the attackers questioning. When the boy began to lose
consciousness on account of his blood loss, the attackers moved him to the bathroom and
placed him in a bathtub. No suspects have been questioned or apprehended by the
authorities.

In another instance reported by AINA, another Assyrian 35 year
old Yousif John Yacoub was brutally stabbed to death on April 12,1997 while in his home in
Baghdad, Iraq. Three Arab men, employed as school guards in a nearby school, were
contracted by a cleaning woman at the same school to attack and rob Mr. Yacoub. According
to Mr. Yacoubs neighbors who witnessed the attack, Mr. Yacoub was stabbed in the
back, neck, and abdomen. The neighbors notified the police who arrived prior to Mr.
Yacoubs death. Mr. Yacoub survived long enough to identify his attackers and to give
the name of a nearby relative to be notified.

The police kept Mr. Yacoub in his home for questioning while he
was bleeding uncontrollably until his death. They never sought to transport him to a
hospital in time to save his life. In addition, Mr. Yacoubs relative was never
contacted. The relative heard about the incident one day later, at which point Mr. Yacoub
had already died. Mr. Yacoubs relative finally arrived at the home only to find that
the police had ransacked the place and removed any valuables or evidence.

Two weeks later, Mr. Ameed Shurta, a high ranking police officer
and member of the ruling Baath party, along with his wife and children, occupied Mr.
Yacoubs house. The police have refused to return any of Mr. Yacoubs
possessions to the family. Mr. Yacoubs sister, a Sumerian and Akkadian scholar
residing in London, England, has requested that at the very least, the familys photo
albums which have great sentimental value ought to be returned. The police have refused.

Mr. Yacoubs family has reported that governmental and
police personnel are accomplices in this crime. The police have released the cleaning
woman and have claimed that one of the attackers has escaped. The other two were
reportedly held for questioning but no recent information is available regarding their
whereabouts. According to Mr. Yacoubs family, because of the attackers ties to
government accomplices, the attackers will probably not be punished.

In November, 1996 the Assyrian National Congress (ANC) reported
that six Assyrians working in the Presidential Palace in Baghdad were arrested for
allegedly conspiring to Apoison Saddam Hussein. The arrests were confirmed by relatives of
the accused as well as the Iraqi Human Rights Organization based in Syria. All of the
arrested were reported subsequently executed without any due process, trial or appeal.

The six executed Assyrians included Mr. Gewargis Hormiz Oraha, a
45 year old married man and father of four. Mr. Oraha was from the Assyrian village of Mal
Urab, Dohuk but had more recently resided in New Baghdad district of Baghdad. Mr. Yousip
Adam Khano was 26 years old, married and had one child. He was also from Mal Urab. Amira
Koro Odisho was 35 years old and living in the Karadah district of Baghdad. Mr. Shimon
Khoshaba Al-Hozi was 38 years old and married with seven children from the city of Zakho,
Dohuk. Mr. Petros Elia Toma was 36 years old, married with three children and was from the
Assyrian village of Mal Urab. He, too, had been recently living in Baghdad. The last
victim was Mr. William Matti Barkho.

According to AINA on April 27, 1997 an unarmed civilian from
Shaqlawa, 58 year old Mr. Sabri Odo Sowrish was assassinated while he worked in his store
in Sedara, Arbil. He was struck by three bullets execution style from a silencer. His
assailant has no been apprehended. On April 16, 1996 Mr. Adel Odisho Marcus, an Assyrian
deacon from the village of Sanat, was killed in Zakho. Mr. Marcus was a relatively well
known Assyrian land owner. He was allegedly murdered by Adel Said Slavani, also known as
Abu Lukman. Slavani is a well know member of the KDP and enjoys the protection of the KDP.
Slavani continues to reside freely in his home district as the acknowledged murderer of
Mr. Marcus without fear of governmental involvement. No investigation has been carried
out.

Disenfranchisement of the Assyrians

On February 2 , 1991 the Iraqi withdrawal from Kuwait ended the
seven month occupation of Kuwait and the ensuing Gulf War. Civil unrest subsequently
erupted leading to a grave humanitarian crisis which prompted the UN to pass resolution
688 on April 5, 1991 calling on Iraq to end the Arepression of the Iraq civilian
population. A ASafe Haven was established by the allies after a Memorandum of
Understanding was signed with the government of Iraq on April 18, 1997 and Operation
Provide and Comfort was begun. The Safe Heaven stretched from Zakho, Duhok, and Amadiya
the area was patrolled by Allied military and Iraqi aircraft were forbidden from flying
north of the 36th parallel.

The establishment of the Safe Haven created an autonomous area in
Northern Iraq that was free from direct Iraqi governmental control. Elections for a
Parliament in Northern Iraq were held on May 19th, 1992. The initial plans for the
assembly outline a hundred seat all-Kurdish parliament. International pressure from
Western countries led to the addition of five temporary token seats for the 1.5- 2 million
Assyrian Christians of Iraq. Despite early hopes for an inclusive and progressive
democracy with respect for all of the communities of northern Iraq, the situation rapidly
deteriorated as competing Kurdish groups bitterly battled each other.

The actual conduct of the elections was filled with
irregularities and inequities. The election was conducted with a 7% threshold such that
any group not enjoying 7 % of the vote would have absolutely no representation. Out of
several parties only two, the KDP and the PUK met this criterion. The official result gave
the KDP 50.8% of the vote and the PUK 49.2%. All votes from smaller parties not receiving
the minimum 7% threshold were reallocated to the two larger parties. Smaller communities
not aligned with the two larger parties were discouraged. Assyrians, although reluctantly
guaranteed 5 seats on account of international pressure, were nonetheless subjected to
preconceived logistic difficulties that made it difficult to appropriately reflect their
demographic representation.

In their February 1995 report, Amnesty International stated that
many of the smaller parties complained that A the extent of multiple voting, as well as
other irregularities, cast doubts on the fairness of the elections. In their public
statements the PUK and the KDP stated that the elections were on the whole free and fair,
but privately some officials from both parties complained of irregularities. The
Parliament was eventually disbanded after the security situation deteriorated over the
past few years. Control of the area fell into the hands of two competing Kurdish armed
factions. The ensuing conflict left thousands dead and thousands more wounded. Those
people and communities not aligned with either of the two Kurdish groups, namely the
Assyrians, have lived in fear and intimidation. The security of the Assyrians in the ASafe
Haven drastically deteriorated during this time. Specific attacks against the Assyrian
community in northern Iraq have included assassinations, kidnapings, land expropriations,
forced conversion into Islam, and linguistic-cultural pressures.

Displacement and Land Expropriation

Attacks against ancient Assyrian ancestral villages have been
ongoing in Iraq. In 1976-77 over 200 Assyrian villages in northern Iraq were razed by the
Iraqi government. All inhabitants were resettled in urban areas, primarily in and around
Baghdad in order to prevent the establishment of a concentrated Assyrian presence anywhere
in the country. Most of the villages have been subsequently reclaimed by Kurds. Following
the establishment of the ASafe Haven further land grabs by Kurds directly or indirectly
supported by local Kurdish authorities have led to the expropriation of lands from 52
additional villages in northern Iraq. It was precisely the resolution of these types of
complaints with which Minister Francis Shabo was entrusted prior to his assassination.

In many instances, the confiscations of Assyrian lands by Kurds
in northern Iraq are organized and carried out by the local ruling governmental bodies. In
other instances, the local government acquiesces without any effort to seek out justice.
Never has a Kurd been forced by a local government in northern Iraq to return his
illegally expropriated land. Under the current system of justice, an Assyrian has no legal
recourse. An Assyrian who chooses to fight for his rights will often have to face the
occupying Kurds and the local government supporting them. Moreover, in such a situation an
Assyrian could expect total retribution possibly leading to death to himself and his
family in return for fighting for his rights.

The Assyrians remain terrorized. The perpetual land grabs serve
to rob the Assyrians of their livelihood while simultaneously driving them out of their
historic lands. Threats, persecutions, and terror are the means employed by governmental
and rogue Kurdish elements. The following is a short list of 52 Assyrian villages that
have had their land confiscated.

In the Simele district: in Deirboon, the agricultural department
of the Dohuk government expropriated 170 donums of land for Kurdish use for the past four
years. In Pakhlouja 1530 donums of agricultural land have been confiscated by Kurds from
Zakho for over four years. In Suriya, 530 donums of agricultural land have been
confiscated by the sons of a Kurd known as Sheikh Karo for over four years. In Towsana,
735 donums of tillable land have been confiscated for over four years. In Mshara, 250
donums of land have been confiscated for over three years. In Bajidbraf, 190 donums of
land were seized and had houses and barns built upon them for over three years. In
Bravook, 125 donums of grazing pasture land have been confiscated by local Kurds. In
Mansouria, 560 donums of land have been confiscated for over four years. In Fesh Khabour,
a vast area of houses and land (larger than any other area of confiscation, but that
cannot be quantified) has been expropriated. In the Armenian village of Howrisk, 7000
donums of land have been confiscated by the Al Hajan Kurdish tribe.

In the Zakho district: in Khalakh, 850 donums of land have been
expropriated by the agricultural department. In Mal Urab, 45 donums of land have been
confiscated. In Azakh, 12 donums of orchards and vineyards have been expropriated for over
four years. In Kourigavana, 115 donums of land have been expropriated for over two years.
In Bar Roushkisava, 35 donums of land have been expropriated for over three years.

In the village of Gindakosa, Assyrians attempted to drill wells
as part of a foreign aid and development project sponsored by the American Organization of
Foreign Disaster Assistance (OFDA). In order to help deprive the Assyrians of a livelihood
the local Kurds vigorously opposed this project. The neighboring Kurdish village of Ikmala
opposed and threatened the Assyrians. The local ruling Kurd of Ikmala extorted 20,000
dinars to ensure the go-ahead of the project. The money was paid to Lieutenant Abdulla
Spindari, but he continued to oppose the project. In the end, the Governor of Dohuk, Abdel
Aziz Tiab approved the project, but Lieutenant Spindari blocked its implementation. To
make matters worse, 20 donums of land were taken from the Assyrians and fruit trees were
planted on the expropriated land.

In the Barwaribala Zakho district: in Kanibalaf, 35 donums of
land have been expropriated for over four years. In Mousakir, another water development
project was blocked by the Kurds. In Balouka, houses and land were seized by the Kurds. In
Gara, houses and land were seized by the Kurds. In Malikhta, land was seized by the Kurds.
Likewise, in Chakalla Ulya, Chakalla Sulfa, Beit Tanouri, Tashish and Chelki Nasara
unknown amounts of land have been expropriated from the Assyrians. In Jdeede, 47 houses
were built on land confiscated from the Assyrians by Kurds. In Hisa, 30 donums of land
were taken and developed into houses and orchards. In Marga Jeea, vineyards and 25 donums
of land were expropriated by Ikmala Kurds. In Jameeke 8 donums of orchards were taken and
houses were built by the Bapire Kurds.

In the Sarsing Amadea district: in Enishke, 65 donums of land,
orchards and vineyards were expropriated. In Bebad, land, orchards, and vineyards have
been taken for over three years. In Bei Natha, orchards and vineyards have been
expropriated for over three years. In Sarsing, orchards and land have been taken. In Dehe,
Aradin, Dohuke, and Kwane orchards, lands and vineyards have been confiscated. In
Chamrabatke, land was taken and houses have been built on Assyrian land for over four
years. Although the government ordered the Kurds to leave, the edict was never enforced.

In the Denarta Ackra district, houses have been built by Kurds on
Assyrian lands. Despite an order by the government to vacate, the Kurds remain in their
illegal homes. In Cheshkawa, members of the Zabari clan who are the inlaws of the Barzani
clan, have likewise expropriated land and illegally built houses. The are also ignoring
governmental orders to leave. The same accounts are prevalent about Chemesinni, Siani,
Issan, Argan and Safra Shartapa. In Chemchal, land has been expropriated for over four
years. In Hazarjadt, Jule, and Builmet, land has been expropriated for over four years.

In Dowria, the whole village has been overrun and occupied since
1961 by the Barzanis. The title to the village lands remains till today in Assyrian hands,
but no action is taken to compensate or return the Assyrians to their homes.

Kurdification Policies

Linguistic pressure has also been brought to bare against the
Assyrian community. In the spring of 1996, an attempt was made to Kurdify the educational
curriculum and final exams of the northern autonomous region. The official educational
language of the whole country until that time was Arabic. Having had all of their
curriculum and education in Arabic til that point Assyrian students were concerned that
they would be placed at a distinct disadvantage vis a vis their fellow Kurdish students. A
group of Assyrian students in Ankawa, Arbil resisted the change in the curriculum. A
larger group of rival Kurdish students affiliated with the PUK repeatedly threatened and
beat the Assyrian students. The local authorities identified the Kurds as the clear
aggressors and issued symbolic restraining orders against them. However, the attacks
continued unabated.

One day after signing the restraining order, on May 12, 1996,
these same Kurds once again attacked the Assyrians at the Assyrian Student Club in Ankawa.
The Assyrian Student Club serves as a gathering place for Assyrian students in Ankawa as
well as a dormitory. Two unarmed Assyrians from the ADM arrived to mediate between the
groups. The armed Kurdish students opened fire killing Peris Merza and Samir Moshi. Many
others were injured. A few Kurdish suspects present at the scene were later temporarily
detained but the actual killers were never apprehended despite eyewitness testimonies and
identifications.

According to Amnesty Internationals 1997 report on Iraq,
Ain July, Amnesty International raised with the PUK the cases of two ADM members killed in
>Ain Kawa in May. The PUK told the organization that an investigation into the killings
was initiated but that the main perpetrators had fled to government-controlled areas. A
similar response was received by Amnesty International regarding the assassination of Mr.
Francis Shabo by yet another Kurdish organization, the KDP.

Islamist Attacks

During 1995-97 Islamist elements in the Khalidia area of Iraq
targeted Assyrians. Three separate attacks led to two deaths and one critical wounding.
All of the attacks were against owners or operators of clubs or restaurants that also
served alcoholic beverages. Ostensibly, the Islamic fundamentalists have objected to the
serving of alcoholic beverages in these areas. Many in the Assyrian community believe that
the attacks are at least tacitly condoned if not encouraged by the government since no
attempt has been made to investigate or stop the attacks. The surviving widow of one of
the victims has relayed the information but due to fear of reprisals against relatives
remaining in Iraq, she has refused to provide her name.

The role of the government in pressuring Assyrian club owners was
uncovered when the government recently ordered the closing of all liquor stores, bars and
restaurants serving liquor. It is estimated by Assyrians in Iraq that 40,000 Assyrians
have been made unemployed because of this action.

Abduction and Forced Conversion to Islam

Young Assyrian girls are subject to forced abduction. Often they
are forced to marry their abductors and to convert to Islam. The ruling authorities as a
rule never intervene on behalf of Assyrians.

On January 13, 1996 Wassan Michael, a sixteen year old girl from
Simele was kidnapped by armed Kurds. She was threatened and forced to renounce her
Christian faith. She was then forced to marry one of the Kurdish kidnappers. The names of
the Kurds were delivered to the local authorities but no suspects have been apprehended or
questioned. The girl has not been returned to her family.

On January 20, 1996 Janet Oshana, a 13 year old girl from
Mal-Urab near Zakho was kidnapped by an armed man named Khorsheed Uthman Galesh. The
kidnappers name was provided to the local authorities but he was not apprehended.
The girl has not been returned to her family.

The families of such Assyrian girls have no recourse since the
Kurdish authorities will not support an Assyrian in such matters. Some Kurdish apologists
have stated that Kurdish culture in some villages dictates that a man is not fully a man
unless he abducts his bride, and, conversely, that a bride is not truly worth having
unless she has been abducted. However, such a heinous disregard for the most basic of
human rights is not a cultural attribute shared by Assyrians. Moreover, an abducted
Assyrian, unlike an abducted Kurdish girl, is forced to abandon her Christian faith,
family, language, and heritage. Many other cases of abduction are not reported bacause of
fear and, in the conservative culture of the Assyrians, because of shear shame. With no
reasonable chance of changing the outcome, some Assyrians accept the disappearance of
their girls rather than invite further reprisals and violence.

In 1993, the 16 year old daughter of 54 year old Mr. Lazar Matti
was abducted by a Kurd named Mohamed Babakir. The girl was forcibly assaulted and forced
to marry her abductor. She was also compelled to convert to Islam. Out of fear and with no
other recourse from the authorities, Mr. Matti and his family had to come to terms with
the abduction as an accomplished fact in order to avoid the wholesale escalation of
communal tension and further violence.

On February 9,1997 Kurdish officials investigating a recent
spaight of firebombings of Assyrian stores and businesses in the Shaqlawa area found
Mohamed Babakir mysteriously killed. Although various rival Kurdish groups had been
engaged in violent conflict, the authorities without any evidence suspected that Mr. Matti
and his 25 year old son Havel Lazar were responsible for the Kurds murder. Although
it was widely agreed that no animosity remained between the families, the two Assyrians
were arrested in Shaqlawa pending a formal investigation. Despite vigorously protesting
their incarceration, the Mr. Matti and Mr. Lazar acquiesced.

That night at evening prayers, the local Kurdish mullah declared
that only Mr. Matti could have had the motive to kill Mr. Babakir on account of the
earlier kidnapping. The mullah incited the crowd of Kurdish Muslim worshippers and
declared that it is morally unacceptable that a Christian Ainfidel kill a Muslim. The
mullah demanded that the Kurds avenge the death of Babakir.

On February 10, 1997 Mr. Matti and his son were dragged out of
their prison by a mob of roughly 100 armed Kurds and were murdered. Prior to their death,
they were taunted, tortured, and finally, butchered into pieces. At the same time, 100
Kurds stormed the family home of Mr. Matti and burned it to the ground. There was no
attempt to prevent the mob by the local police; there was no resistance to the mob.

The dismembered remains of the father and son were strewn across
fields in Shaqlawa. The Kurdish mob detonated grenades and shot randomly with automatic
weapons in order to further intimidate the remaining resident Assyrians. The Assyrians
were forbidden to hold a funeral for their dead. Once the body parts were gathered, a
funeral was held outside Shaqlawa in Arbil.

Mr. Mahsoud Barzani, the president of the KDP visited Shaqlawa
following the murders. In a statement released by the KDP, Barzani condemned the killings
and acknowledged recent acts of violence, burglaries, and arson by Kurds against Assyrian
homes and shops in the Shaqlawa area. He noted a pattern of intimidation on the part of
Kurds in the area. However, neither he nor the local authorities apprehended the
responsible individuals for the murder or the incitement. Nor were the police responsible
for the safety of their prisoners sanctioned.

Lynchings of Assyrians

Most attacks against Assyrians go unanswered by the authorities
and Assyrians usually have no recourse in the justice system. As an example, Mr. Edward
Khoshaba of Aqla was tending his sheep in 1995 when he came across three Kurds who had
killed and butchered some of his livestock. When confronted, the surprised Kurds attempted
to kill Mr. Khoshaba. He was able kill two of his assailants before the third fled to his
home village. Reportedly, when the surviving Kurd returned to his home village, a
celebration had ensued as the Kurdish villagers had assumed that the Kurdish intruders had
successfully killed Mr. Khoshaba in addition to his livestock. When they learned that two
of the Kurdish intruders had been killed instead, the entire village mobilized to exact
revenge.

Mr. Khoshaba likewise fled to an area controlled by his Assyrian
compatriots. A standoff ensued for some time until Mr. Khoshabas parents (fearing an
escalation in violence) convinced Mr. Khoshaba to turn himself in to the authorities for
an investigation and trial. Following his surrender, the Kurdish authorities promptly
released Mr. Khoshaba to the relatives of the Kurdish intruders. Mr. Khoshaba was taken to
the Kurdish village where he was tied up and tortured until he was near death. The final
blows were granted to the elder most woman of the village as a sign of honor. She
repeatedly hacked Mr. Khoshaba in the head with an axe until he died. His body was then
dismembered into pieces.

The leader of the Kurdish village is Qaem Qam Farzanda Zbeer. No
suspects have been apprehended and none of the murderers have brought to justice. There
has been no investigation of the authorities who evaded their responsibilities and turned
Mr. Khoshaba over to the Kurdish mob.

Churches Attacked

With the earlier mentioned destruction of over 200 Assyrian
villages in 1976-77, scores of Churches were also destroyed. Nearly every village had a
church and/or monastery. Some of the ancient churches were as much as 1400 years old.

Recent attacks against Churches have also increased. In
mid-January, 1996, the holy room of Saint Sbar Eshoo located in Mar Gewargis Church was
burglarized. No investigation was carried out and no suspects apprehended.

Later on June 29, 1996 when Turkish troops invaded Iraq in
military operations against the Kurdistan Workers Party (PKK), another Mar Gewargis
Church was bombed in northern Iraq.

Restricted Humanitarian Aid to Assyrians

Following the Gulf War, the United Nations imposed an economic
embargo on Iraq. According to the UN, all communities inside Iraq have been devestated by
the embargo with nearly 500,000 people dying as a direct result. During that time, the
limited humanitarian aid reaching Iraq was monopolized by two warring Kurdish factions in
the north and by government agencies in the rest of the country. With a worsening economic
situation, almost no international humanitarian assistance reached the less well connected
Assyrian community.

In May of 1996, Iraq agreed to implement UN Resolution 986, the
oil-for-food resolution. Under the resolution, Iraq is allowed to sell two billion dollars
of oil semi-annually and to use the revenues for the purchase of humanitarian assistance
eg. Food and medicine. The agreement was implemented in December. Because the UN is
directly involved in distribution (rather than the warring parties), it is hoped that the
Assyrians will finally receive a proportionate share of humanitarian assistance.

Plundering of Historic Artifacts/Erasing Assyrian Heritage

Mesopotamia is perhaps the richest area in the world in terms of
ancient archeological sites and artifacts. In northern Mesopotamia, the ancient sites bear
testament to the ancient continuing history and heritage of the Assyrians over the past
several millenia. Tragically, numerous articles in the Western press as well as in the
Middle Eastern press, have described the development of syndicates of plunderers and
smugglers of Assyrian artifacts following the Gulf War and the subsequent embargo. Museums
have been targeted as well a archeological sites.

Especially in the north where warring Kurdish groups have led to
an environment of near anarchy, Assyrian artifacts have disappeared from museums and
archeological sites. Despite the formal ban on international trade in stolen artifacts,
vast quantities of Assyrian artifacts are surfacing in Europe and North America. The
international appetite for ancient Mesopotamian treasures is reportedly assisted by
London-based archeologists who forge authenticity certificates in order to facilitate the
trade of illegal artifacts into the legal and legitimate market.

The crude techniques used to secure the artifacts from
archeological sites causes the destruction of priceless amounts of artifacts. The sites
themselves are also irreparably damaged from the point of view of future scholarly and
scientific exploration. Numerous large statues and reliefs have been beheaded or broken
into smaller, more easily smuggled pieces.

For some Kurds who wish to erase the Assyrian heritage of
Mesopotamia, the illegal destruction of ancient historic sites further diminishes the
history and legacy of Assyrians in their native land.

TURKEY

The Assyrians have continuously lived in Turkey for thousands of
years. Following the Assyrian Holocaust of 1915-1918 most of the Assyrians of the Hakkari
region were killed while survivors fled to other areas of the Middle East. Some Assyrian
villages survived in the area of Tur Abdin and Mardin. By the 1960's over 130,000 Assyrian
Christians, primarily Syrian Orthodox lived in Turkey especially in the Southeast. Of
these, only about 5,000 remain in Turkey today. Most of these have resettled in larger
cities such as Istanbul while only about 2,000 Assyrians remain living in their ancestral
villages.

The situation for the Assyrians in Turkey has become more
precarious since the Kurdish Workers Party (PKK) war for an independent Kurdistan in
southern Turkey has escalated. Assyrians often find themselves caught between the
ultimatum of armed Kurds on the one hand, and the reprisals of the Turkish military and
other Kurdish village guards on the other. They are either asked to provide assistance to
the PKK which prompts the razing of their village by the Turkish military; or, they are
compelled to join the Turkish governments Kurdish village guards which provokes
violent attacks by the PKK. The Assyrians find themselves attacked from both sides of
warring Kurds, both the village guards and the PKK.

According to Amnesty International: AVillagers are often
reluctant to become village guards for fear of reprisals by the PKK. However,
participation in the village guard corps is not voluntary. If they refuse to participate
the village may be visited by PKK guerillas seeking food and shelter. It will also be
raided by the security forces who may carry out attacks against the families who refuse to
participate.

ASecurity raids are generally conducted by gendarmes (soldiers
carrying out police duties), sometimes accompanied by village guards. Villagers are
usually assembled and subjected to threats, insults, destruction of livestock, and in many
cases torture. Homes are searched while men, and sometimes women and children, are made to
stand or lie down outside in subzero conditions in winter or, in summer, in the full heat
of the sun.

In February 1993 the State of Emergency Coordination Council
decided that outlying settlements which might support the PKK should be evacuated, and in
recent months it appears to have been routine for all or most of the houses in these
villages to be burned. As a result of this policy, thousands of indigent villagers have
been forced to move to Diyarbaker and other cities in the southeast. Assyrian Christian
villagers who were driven out in this way were forced to sign statements saying that they
had left because of PKK activity. There have also been many reports of extrajudicial
execution and >disappearances in the course of such raids.

An Unrecognized Minority

Assyrians in Turkey have been treated as second class citizens.
They have not been recognized a an ethnic minority but rather are called Turkish
Christians or Turco-semites. Unlike the Greeks and Armenians who have ethnic minority
recognition and subsequent rights, the Assyrian Christians are regarded as a religious
minority. Because they are not an ethnic minority, they cannot establish their own schools
and therefore cannot properly transmit their language and culture. Limited language
courses in the Churches have been insufficient and have been hampered by government
efforts to close them.

Restrictions on Teaching Language and Religion

Isa Karatas, a noted writer and representative of the Orthodox
Church in Turkey was quoted in the Turkish Daily News (August 29, 1996) as saying AThe
most blatant example of the situation was experienced in Deyrulzafaran monastery in
Mardin. In 1979 the education of religion and language was banned, and the reason given
was that the Assyrian children who were being educated there were joining terrorist
organizations.

In official religion classes in government schools, religions
other than Islam such as Christianity are only given three pages. Moreover, they are
portrayed unfavorably. According to Isa Karatas, While Assyrian parents introduce their
children to the Bible as the book that shows the way to God and the priests as respected
people explaining this way, the ministrys books introduce the Bible as something
that has been destroyed and changed and the priests as the ones who changed it to their
advantage.

The Assyrians are also misunderstood and misrepresented in
official publications. In one of the books of the Education Ministry entitled Fast and
Sacrifice in Islam and Other Religions, the author Tahsir Feyizli writes that The
Assyrians have been so influenced by Christians that they are like a sect in Christianity.

Destruction and Evacuation of Villages

According to the Assyrian Democratic Organization (ADO), the main
Assyrian organization in southeast Turkey, physical attacks against Assyrians and their
villages have been increasing in recent years. The fighting between the Turkish military
and PKK Kurdish separatists has brought greater reprisals against the Assyrians from both
sides. For example, Isa Karatas revealed in the Turkish Daily News that in 1992 the
graveyard of the village of MidyatBulbuk was bombed under the pretext that it may have
hidden a secret PKK arms cache. When the Ogunduk village police station was attacked by
the PKK on July 21, 1992, the Turkish military burned the entire surrounding village and
fields. Sukru Yalin, a seventeen year old Assyrian was wounded.

On June 18,1994 Hormuz Diril, an alderman of an Assyrian village
went to the Beytussebab Attorney Generals Office to ask why the Assyro-Chaldean
village that had been evacuated was burned down by the military. He was subsequently
arrested and accused of allegedly aiding terrorists.

According to Amnesty Internationals Annual Country Report
on Turkey, two cousins Ilyas Edys Diril and Zeki Ercan Diril lived in Kovankaya, one
of the last Assyrian Chaldean Catholic villages in Hakkari province. The village was
burned down by security forces in 1990 for refusing to participate in the village guard
system. All of the villagers fled to Istanbul; later some returned to rebuild their homes.

Ilyas and Zeki attempted to return to Kovankaya on May 15, 1994
following a six month period of employment in Istanbul. On their way they were detained by
village guards as they passed through the town of Uzungecit. They were turned over to
gendarmes from Uludere, a large nearby town. Following an inquiry by Amnesty
International, the Turkish government stated that the two cousins were arrested for
Asuspicious behavior and that they were subsequently released 1-2 days later.

According to Amnesty International, The Assyro-Chaldean Catholic
community of Kovankaya, which numbered more than 5,000 before the armed conflict began in
southeast Turkey in 1984, has dwindled to five families through migration to Istanbul and
Europe. On 4 June 1994 Kovankaya was again burned down by security forces and its
inhabitants forcibly evicted. The villagers are now living in another settlement in the
area. Reportedly they had been seen by other villagers during their detention at the
Dargecit Gendarmerie Battalion Headquarters. Several of the released villagers later
reported they had been tortured in detention.

The ADO reported that on June 25, 1996 the Turkish military
arrested four Assyrian men in Midyat, Tur Abdin. One of the four men, Yusuf Turker, was
eventually released. Three others, Gebro Tokgoz, Melek Akyol, and Adnan Kesenci were all
still incarcerated in Mardin until their transfer to Diyarbakir for prosecution. Based on
totally inadequate evidence, the three Assyrians were charged with providing food and
shelter to the PKK under Article 169.

Regarding evidence against the accused, the court stated there
was a lack of evidence as far as Mr. Kesenci and Tokgoz were concerned. The accusations
were for providing shelter for somebody who is said to be a PKK fighter. The alleged PKK
fighter was Mr. Hasan Bas. Mr. Bas forcibly entered the home of Mr. Tokgoz and others and
threatened them. When he was rebuffed and the Assyrians refused to assist him, he filed
his complaints with the military authorities. The Assyrians of Turkey stated that Mr. Bas
was an informant and Turkish military operative. The Assyrians were obviously tortured
during the first two weeks of their incarceration while in Mardin. Mr. Tokgoz had two
obviously broken teeth. Because Mr. Tokgoz was the acting Mayor of Midyat, it was
generally believed that the arrests were aimed at further intimidating the Assyrian
community.

In early October 1996 Turkish forces killed 28-30 unarmed
refugees on the Iraqi border as they attempted to cross into Turkey. They were most likely
killed on the Turkish side of the border. After the Turkish forces killed these people,
their bodies were turned over to the Iranians who subsequently returned them to their
Kurdish contacts in Northern Iraq. Since there was a delay of several days, one cannot
with certainty affix a specific date to the killings. The most plausible date remains
October 2, 1996 according to sources in the area.

All of the people were definitely unarmed. They were being
accompanied by a Kurdish smuggler who assisted refugees attempting to flee northern Iraq
to Turkey.

Of the 30 people killed, 5 were Assyrians . The names of the five
Assyrians are as follows:

Emad Gewargis Sliwa from Ankawa

Deldar Yousif Yacoub from Ankawa

Salar Marbana Ghareb from Ankawa

Milas Isaac from Shaqlawa

Farhad Beia Soreeshoo from Shaqlawa

The Turks claimed that the people killed were mistaken by Turkish
forces for PKK fighters during a firefight between the Turks and PKK. In addition, they
stated that the accidental killings occurred at night while visibility was reduced. In
point of fact, the victims were unarmed no one was returning fire from their side. Still
more, eyewitness reports have stated that the Turks actually captured the people initially
and only later massacred them while they were in Turkish custody.

According to the ADO, all tolled 30 Assyrians from Turkey have
been documented killed in Southeast Turkey over the past ten years. The following is a
list compiled by the Central European Section of the ADO in Augsburg, Germany:

Erdino Aho killed on 6/9/87 in Tur Abdin.

Yarar Fehmi killed on 3/25/89 in Midyat.

Gorgen Yakub killed on 4/21/90 in Midyat.

Bulut Gevriye killed on 5/1/90 in Enhil.

Bulut Sami killed on 5/1/90 in Enhil.

Aykil Yusuf killed on 6/3/90 in Arnas.

Aykil Edibe killed on 6/3/90 in Arnas.

Davut Malke killed on 10/9/90 in Midyat.

Onal Semun killed on 11/14/90 in Binebil.

Akgul Bahe killed on 11/14/90 in Binebil.

Surer Yusuf killed on 11/14/90 in Binebil.

Buyukbas Celil killed on 11/14/90 in Binebil.

Tahan Ishak killed on 3/23/91 in Midyat.

Adil Ferit killed on 8/27/91 in Enhil.

Adil Ismuni killed on 8/27/91 in Enhil.

Bayru Mikayil killed on 12/3/92 in Idil.

Yontan Yakub killed on 7/26/92 in Kiziltepe.

Aksoy Fikrril killed in 8/92 in Midyat.

Yuksel Circis killed on 9/22/92 in Savur.

Kalayci Aziz killed on 1/13/93 in Midyat.

Koc Isa killed on 1/13/93 in Midyat.

Ozbakir Yusuf killed on 1/13/93 in Midyat.

Aydin Aydin killed on 1/13/93 in Midyat.

Durmaz Gevriye killed on 1/13/93 in Midyat.

Savel Gevriye killed on 2/6/93 in Hah.

Matte Yacub killed on 2/16/94 in Midyat.

Tutus Sukru killed on 6/17/94 in Midyat.

Ciftci Aziz killed on 7/14/94 in Mardin.

Dr. Tanrivardi Edvar killed on 12/18/94 in Midyat.

Most recently in September, 1997 a family of Assyrians was killed
in Mzizah in Tur Abdin. The two killed were parents of a Syrian Orthodox priest now
residing in Paderborn, Germany.

On August 2, 1992 according to the Turkish Daily News, the
Assyrian cemetary and Assyrian houses were destroyed in the village of Catalcam in
Dargecit. On January 21,1993 the village of Izbirak located in Midyat was attacked by
Kurdish village guards. Four Assyrians including Melke, Suleyman, Borsoma, and an
unidentified woman were kidnapped. The remaining villages were forced to become village
guards themselves. At least 20 Assyrian villages have been evacuated in the last three
years in southeast Turkey including Kosrall (Silopi), Elbeyendi (Midyat), Bardakci
(Midyat), Baglarbasi (Midyat), Yamanlar (Midyat), Baristepe (Midyat), Murcemekli (Midyat),
Gungoren (Midyat), Dagici (Nusaybin), Ocyol (Nusaybin), Guzelsu (Nusaybin), Dikek
(Nusaybin), Taskoy (Nusaybin), Girmeli (Nusaybin), Sare (Idil), Yarbasi (Idil), Izbirak
Koyu (Daragecit), Alayurt Koyu (Idil), Arica (Gercus), Yamanlar (Gercus) and Binkalbc
(Gercus).

Revocation of Citizenship

The Turkish Ministry Commission numbered 95-6805 revoked the
citizenship of 35 Assyrians. The following list was reported in the Turkish Daily News:

Many of these names are also noted to have been killed according
to the ADO.

Forced Abductions

Twenty Assyrian girls have been kidnapped since 1980. Some of the
names reported in the Turkish Daily News include: Hasine Selege , 14 years old taken in
1994 from Midyat Mercimekli village, Turkan Gulec abducted in March, 1994 from Midyat
Altinbas village. Marta Ilik abducted in September, 1994 from Nusaybin Odabasi village,
and Lahdo Barinc abducted on February 22,1993 by people claiming they were village guards.
After eight months, she was released for DM 100,000.

Those girls not released are forced to convert to Islam and marry
their abductors.

Islamist Attacks

According to the Turkish Daily News, the priest from the village
Ogunduk, Melke Tok, was abducted by people suspected of being Hizbullah supporters on
January 9, 1994. The priest was reportedly buried alive and pressured to convert to Islam.
He reportedly escaped and subsequently left the country.

On January 13, 1993 Hamdi Simsek and his son Hikmet disappeared.
According to Mr. Simseks wife Heylon, the two men were arrested by soldiers. They
gathered us in the center of the village. They hung the cross that signifies our religious
beliefs on the neck of the imam of the vilage, Ibrahim Akil, and said, "We will kill
you all because you are Christian." The ADO has also reported increasingly violent
attacks by predominantly Kurdish groups.

Finally, the United Nations Special Rapporteur Report on
Religious Intolerance, Mr. Abelfattah Amor summarized the state of the Assyrians in
Turkey:

In a communication dated 5 September 1994, the Special Rapporteur
transmitted the following observations to the government of Turkey:

According to information received, the Assyro-Chaldean minority
are suffering serious violations, in particular in the area of religious tolerance. In
religious matters, their freedoms are being curtailed and Muslim religious education is
compulsory for this Christian minority. In the monasteries, activities have been cut back
and made subject to prior supervision of the authorities. In practice, the right to build
new churches cannot be exercised. The Assyro-Chaldeans have no schools, even at primary
level, or social institutions; they are forbidden to open their own establishments. They
are banned from public service.

They are also reported to be victims of regular attacks by armed
individuals and groups who not only rob them of their property and abduct their daughters,
but also perpetrate murder, thereby creating an atmosphere of fear, apparently with the
aim of forcing them to leave their villages. Thus, since 1975, more than 100,000
Assyro-Chaldeans have left the country and only 10,000 remain.

SYRIA

In Syria, Assyrians are not treated as equal citizens under the
law. The official state religion is Islam. Article 3 section 1 of the Constitution states
that The religion of the President of the Republic has to be Islam. Section 2 of Article 3
states that Islamic jurisprudence is a main source of legislation.

Regulation of Churches

Among the various branches of the Syrian Secret Police
(al-Mukhabarat), there is a section responsible for Security of the Christian
Denomination. This particular section is also affiliated with a branch of Secret Police
for Political Security (Mukhabarat al-Seiasieh). The specific function of this section is
the regulation of and gathering intelligence regarding Christian institutions, Churches,
and religious personnel.

Each Christian religious organization is assigned a member of the
Secret Police. The agents responsibility is to monitor events, programs and people
within his assigned Church and report specific information about the congregation.
Religious or educational programs are carefully monitored by the State and require
approval.

Some Assyrians from Syria who have fled to the United States have
asserted that in some cases home Bible studies were prohibited because the government
feared subversive activity. All functions were required to be held in the Church with a
secret police official in attendance. The Assyrian Evangelical Church in Syria was even
more closely monitored. The Evangelical Church was accused of illegally acquiring funds
from the West.

Christian Education

All private Christian schools were confiscated by the government
in 1967. Some schools were allowed to reopen with the stipulation that the sub director or
vice principal be a government appointee. Only a small percentage of schools were allowed
that option. With the exception of those Christian elementary schools founded earlier,
establishing new Assyrian Christian elementary schools is expressly forbidden. While
Muslim Syrians have many different means to propagate Islamic teachings and programs such
as through public and private schools, Islamic institutions, mosques, and through all
forms of the media, Assyrian Christian religious freedom is limited to the physical
confines of the Church which is closely monitored and regulated.

Although there is no universal compulsory Islamic education of
Christians, some cases of forced instruction in Islam have been reported. In some schools
Assyrians in grades 1-6 are required to memorize verses from the Koran.

Apostasy Laws

As in many other countries in the Middle East Christians are
allowed to convert to Islam but the converse is strictly forbidden. An Assyrian man from
an Assyrian village in northeast Syria fell in love with and married a Muslim woman. In
order for the state to recognize the marriage he was compelled to convert to Islam. When
he refused, he was attacked on several occasions and severely beaten. Because he held fast
to his faith his marriage was never officially recognized. When he had children he was
compelled by law to register and to raise his children as Muslims. Because he refused, his
children were never allowed to register in schools.

Muslim relatives of a Muslim apostate are reassured that any
attacks against the apostate including in extreme cases murder will only receive lenient
if any punishment at all.

Political Persecution

Assyrians espousing proactive Assyrian sentiments are viewed with
grave suspicion by the government. These Assyrians are subject to surveillance, arbitrary
arrest, and torture depending on the seriousness of the perceived threat to the
government.

On the evening of June 24, 1997 , Mr. Bashir Saadi and Mr. Yonan
Talya were arrested in Hassaka, Syria. The following day, Mr. Aziz Ahi, a resident of
Kamishli, was also arrested. The three men are Assyrian Christians from the Hassaka
province in northeastern Syria. They belong to Mtakasta, otherwise known as the Assyrian
Democratic Organization (ADO). Mr. Bashir Saadi is a representative of the large Assyrian
Christian community in northeastern Syria and is a former member of the Syrian Parliament.

The ADO had sponsored a water development project to aid in the
transportation of potable water from Hassaka to numerous Assyrian villages in the Khabur
area following the drastic reduction of water flow in the Khabur River. The three
Assyrians arrested were accused of complicity in raising funds for the project from
members of the Assyrian Diaspora community in the U.S.A. and Australia and of subsequently
misappropriating those funds for their personal use. They were also accused of abusing the
name of the Syrian government.

The three were held without access to a lawyer. They were refused
family visits. No trial had been set for over three months. Sources from the area have
been deeply concerned that the three men have been in danger of being physically abused
and tortured.

Summary

The Assyrian identity entails an inextricably intertwined
combination of language, culture, religion, ethnic heritage and a sense of belonging to an
ancestral home such that to deny full expression of anyone element threatens Assyrian
identity and existence as a whole. In the past, especially during this century, all of the
elements of Assyrian identity have been under attack and the scattered Assyrian
communities have correspondingly suffered. Historically, the Assyrians neighbors
have repeatedly attempted to Arabize, Kurdify, Turkify, or Persify the Assyrians. Scarcely
has there ever been genuine political recognition of the true distinct Assyrian identity.
Moreover, all of their neighbors have shared in the common attempt to directly or
indirectly Islamicize the Assyrian Christians. This report highlighted some of the human
rights abuses suffered by the Assyrians in the Middle East.

The Assyrian communities this century have continued to be driven
out of their homelands leading to further scattering and fragmentation. Emigration into
the Diaspora has left those remaining behind less numerous, strong, energetic, and
ultimately, more vulnerable. Continued movement of Assyrians out of their historic ancient
homes will only serve to further scatter and disperse Assyrians. Assyrian identity already
hemorrhaging will be mortally wounded.

Rather than encourage the continued exodus to the West, the root
causes of Assyrian insecurity and disaffection ought to be carefully studied. Rather than
draining the struggling communities of still more members, positive proactive programs
need to be established in the various Middle East countries that enhance and promote human
rights for all minority groups.

In the short term, the most precarious situation for the
Assyrians remains Iraq. With a still deteriorating situation in northern Iraq, future
American and United Nations action ought to secure the rights of all of the communities,
including the Assyrians. The authority to distribute humanitarian aid ought not be left in
the hands of those who have fostered an environment of conflict, violence and anarchy.
Proceeds from UN Resolution 986 allowing Iraq to sell oil for food that are earmarked for
northern Iraq ought to be equitably distributed to individual communities on a
proportionate basis. The food and medicine from these oil sales ought not be channeled
exclusively through the warring factions. With Assyrians comprising 15% of the population
of North Iraq, 15% of the proceeds ought to be directly allocated to the Assyrian
community. Such funds will allow Assyrian and other communities to rebuild their destroyed
villages, redevelop historically Assyrian lands, and obtain desperately needed food and
medicine.

In the final analysis, any solution for Iraq in particular and
the region as a whole needs to address the rights of all of the communities with mutual
dignity and respect. In order to fully protect the Assyrian population and identity, an
internationally and regionally recognized safe haven and autonomous area needs to be
carefully delineated within the areas of historically Assyrian villages just as has been
done for other communities. In Iraq, the 1957 census lists all of the Assyrian villages
prior to the accelerated policy of urban resettlement. Such a haven would best ensure the
survival of the Assyrian identity vis a vis language, religion, and culture preservation.

Since the integrity of Iraq and neighboring countries is
necessary for regional stability, this Assyrian safe haven and minority guarantees
necessarily ought to satisfy the United Nations declared respect for the national
sovereignty and integrity of Iraq and neighboring countries. Regionally, neighboring
countries needs to be assuaged that such a development would contribute to regional
stability rather that detract from it. Moreover, the security and national interest of all
the surrounding countries including Iraq would be furthered with the development of a
progressive respect for human and civil rights of all minority communities.